As early as 2010, Göran Sonesson rightly pointed out that “the whole point of having a semiotic theory […] is to be able to account for the differences, and not only the similarities, of different kinds of meaning.” (Sonesson 2010: 145) Sonesson’s vision of the diversity of meaning-generation coincides well with the purview of the cultural semiotics of Jingshen, in which semiotic inquiry is envisioned to improve mental capacity, the expansion of mental/cognitive space, and ultimately the liberation of human thinking. When embracing new epistemologies for cognitive semiotics, semiotic inquiry can work well as a form of art of thinking that has the potential to maintain “cognitive homeostasis”, the tendency towards a relatively stable equilibrium that can be maintained in the holistic flux of mind, vitality, and creativity. A plausible path to this equilibrium is through a balance between the left and right hemispheres, between analytical thinking and synthetic thinking. In this sense, what we are facing is essentially a problem of “ecology of cognition” or “ecological cognition”, that is, viewing cognition from an ecological perspective or considering cognition as a form of ecological activity. The focus of cognitive semiotics nowadays must transcend not only words or other external symbols, but even the traditional sense of “humanity” needs to be reconsidered.